Daily Archives: December 12, 2019

thiruvAimozhi nURRandhAdhi – 35 – vIRRirukkumAl

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Essence of thiruvAimozhi 4.5


In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of seeing emperumAn’s manifestation of his form as in the divine spiritual abode of paramapadham and becoming blissful on enjoying the same, and is mercifully explaining it.

How is that done? sarvESvaran who is hailed as in thiruvAimozhi 4.4.11valvinai thIrkkum kaNNan” (krishNa who eliminates our strong sins), to completely eliminate AzhwAr’s delirium of considering entities which are similar and related to emperumAn as emperumAn himself, manifested his supreme presence in paramapadham along with his svarUpa (true nature), guNa (qualities), vigraha (forms), vibhUshaNa (ornaments), Ayudha (weapons), pathnI (consorts), parijana (servitors) and how he protects the residents of the leelA vibhUthi (samsAram – material realm) through srushti (creation), anupravESam (pervading inside them) etc and also incarnating in the forms of human etc. As sarvESvara mercifully and fully united with AzhwAr, AzhwAr saw that and performed mangaLASAsanam which is performed after reaching paramapadham, as done by him beyond thiruvAimozhi 10.9 “sUzh visumbaNi mugil” decad and became kruthakruthya (one who has accomplished the desired task) and blissful thinking “there is none comparable to me in both spiritual and material realms”. mAmunigaL mercifully explains this blissful state of AzhwAr highlighted in thiruvAimozhi 4.5 starting with “vIRRiukumAl viNNil“.


vIRRirukkumAl viNNil mikka mayal thannai
ARRudhaRkAth than perumai AnadhellAm – thORRa vandhu
nanRu kalakkap pORRi nangugandhu vIRuraiththAn
senRa thuyar mARan thIrndhu


word-by-word meanings

vINNil – in paramapadham
vIRRirukkum – mercifully seated
mAl – emperumAn
mikka mayal thannai – (AzhwAr’s) great bewilderment
ARRudhaRkA – to eliminate
than perumai Anadhu ellAm thORRa vandhu – arriving here manifesting his glorious qualities, forms etc
nanRu kalakka – to unite well (with AzhwAr)
pORRi nangu ugandhu – seeing sarvESvaran, worshipped him and becoming joyful
mARan – AzhwAr
senRa thuyar thIrndhu – having eliminated the sorrows which were experienced
vIRu uraiththAn – mercifully announced his own greatness (of he being distinguished in both realms)

Simple Translation

emperumAn who is mercifully seated in pramapadham, arrived here, manifesting his glorious qualities, forms etc to eliminate AzhwAr’s great bewilderment and to unite well; AzhwAr, upon seeing sarvESvaran, worshipped him and becoming joyful, having eliminated the sorrows which were experienced, mercifully announced his own greatness .

Highlights from vyAkyAnam

  • viNNil vIRRirukkumAl – As said in SrI rAmAyaNam ayOdhyA kANdam 4.25 “AsIna: kAnchanE dhivyE sa cha simhAsanE prabhu:” (Lord, seated in a divine golden throne), SrI rAmAyaNam yudhdha kANdam 128.59 “rAmam rathna mayam pItE sahasItham nyavESayath” (SrI rAma was asked to be seated on the divine throne, along with sIthAp pirAtti), “parivArya mahAthmAnam manthriNas samupa SirE” (), sarvESvaran who remains as “vAnak kOn” (leader of paramapadham) [9th pAsuram], “viNNOr perumAn” (lord of paramapadham) [2nd pAsuram], “maiya kaNNAL malar mEl uRaivAL uRai mArban” (lord who has in his chest, the dark-eyed SrI mahAlakshmi who is seated on a flower) [2nd pAsuram].
  • mikka mayal thannai – AzhwAr’s ultimate bewilderment. The great bewilderment which makes even the parents to say as in thiruvAimozhi 4.4.10 “mayal perum kAdhal en pEdhaikkum en seygEn valvinaiyEnE” (What shall I do for my disobedient daughter who is having great love and has become mad? I am most sinful having to witness her such suffering) and give up.
  • ARRudhaRkA – emperumAn who is married to her [AzhwAr/parAnguSa nAyaki], himself is trying to eliminate [her sorrows].
  • than perumai Anadhu ellAm thORRa vandhu – To pacify all the bewilderment AzhwAr had previously, emperumAn manifested the following aspects and arrived here:
    • his togetherness with pirAtti and nithyasUris as said in “pUvin misai nangaikkum inban” (one who gives pleasure to SrI mahAlakshmi who resides on a flower) [8th pAsuram], “thUvi am puLLudaiyAn adal Azhi ammAn thannai” (Lord who has garudAzhwAr with wings and fierce chakra) [4th pAsuram]
    • he being the lord of the opulence of both spiritual and material realms as said in “gyAlaththAr thamakkum vAnaththavarukkum perumAnai” (the lord of this world and the spiritual world) [8th pAsuram],
    • he having distinguished qualities, forms etc as said in “vIvil sIran malarkkaNNan viNNOr perumAn thannai” (who has endless qualities, lotus-eyed and is the leader of the residents of paramapadham) [3rd pAsuram]
  • pORRi nangu ugandhu – On seeing sarvESvaran who is greater than all, AzhwAr performed mangaLASAsanam saying as in “pORRi enRE kaigaLArath thozhudhu” (performing mangaLASAsanam with joined palms, to their full satisfaction) [1st pAsuram] and being very blissful as said in “vIvil kAlam isai mAlaigaL Eththi mEvap peRREn vIvil inbam miga ellai nigazhndhanan mEviyE” (I attained by praising him continuously with collection of words in the form of songs;  having attained [him], continuous [joyful] endless aspects occurred.) [3rd pAsuram]

Due to that joy,

  • vIRuraiththAn – AzhwAr spoke about how he is unique in both spiritual and material realms as in “vAnak kOnaik kavi solla vallERku ini mARuNdE” (is there any match for me who can praise the lord of paramapadham] [9th pAsuram] and “ini Avar nigar agal vAnaththE” (who can match me in paramapadham?)
  • senRa thuyar mARan thIrndhu – AzhwAr who was freed from sorrows. The sorrow of separation. Or the sorrow explained in “veyya nOygaL muzhudhum viyan gyAlaththu vIyavE” ( I got to praise such emperumAn to destroy all sorrows which cause grief, with garlands of words collected together, while being in this vast world) [2nd pAsuram], “kARRin munnam kadugi vinai nOygaL kariyavE” (to make the sins, great diseases flee faster than wind and to have them burned) [5th pAsuram].
  • senRa thuyar – thIrndhu – mARan – nangugandhu – vIRuraiththAn – AzhwAr spoke about his own glories which resulted out of the overwhelming bliss after being pleased having his sorrows eliminated.

adiyen sarathy ramanuja dasan

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SrIvishNu sahasranAmam – 77 (Names 761 to 770)

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761) sathyamEdhA: (सत्यमॆधाः)

bhagavAn has said thus to the yAdhavas in many instances:  “I have born in your womb…”, “Know me as your close relative…”, etc.

As seen in these words, bhagavAn didn’t incarnate as krishNa just for the sake of it, with all hypocrisy. Rather, he heartily took birth in the clan of yAdhavas, and identified himself very closely with them as the son of vasudhEva, a close associate of the cowherd folks, etc.

Thus, he is called ‘sathyamEdhA:’ – the one with an honest mind.

bhagavAn himself says thus to the cowherd folks:

  • “If you all have true love towards me, and if I am respected amongst you folks, then know me also to be one amongst you, without differentiating me on any grounds”
  • “I am no dhEva; I am not a gandharva; I am no yaksha; nor am I a dhAnava. I am one amongst you, born as a cowherd. Therefore, you must not set me apart from yourself”, etc.

Etymology: He, who is honest in his heart in identifying himself with the cowherd folks, vasudhEva, and others, is called ‘sathyamEdhA:’.

वल्लवीवसुदॆवादि साजात्यस्याभिमानिनी |
मॆधा यस्यास्ति सत्या सः सत्यमॆधाः प्रकीर्तितः ||

762) dharAdhara: (धराधरः)

When indhra got angry at krishNa for taking away his share of food and started raining hailstones (some say only ‘stones’), bhagavAn decided to protect the innocent cowherds.

The bhAgavatha purANa shows this incident thus:

“bhagavAn then decided that he must protect the cowherds from the onset of hail rains. He thus decided to daringly lift the mountain which was next to them (gOvardhana) and hold it as an umbrella under which all the cowherds could seek shelter from the rain.”

Thus, bhagavAn lifted the gOvardhana mountain, which is why he is called ‘dharAdhara:’ – the one who holds the mountain.

Etymology: The one who instantly bore the gOvardhana mountain (with his little finger) is called ‘dharAdhara:’.

धरं गॊवर्धनं शीघ्रं धृतवान् स धराधरः |

तॆजॊवृषॊ द्युतिधरः सर्वशस्त्रभृतां वरः ।
प्रग्रहॊ निग्रहॊ व्यग्रॊ नैकशृङ्गॊ गदाग्रजः ॥ ८१ ॥

763) thEjOvrusha: (तॆजॊवृषः)

In this way, bhagavAn showers his effulgence in the form of protection of his devotees. Thus, he is called ‘thEjOvrusha:’.

Etymology: bhagavAn is called ‘thEjOvrusha:’, since he showers his divine effulgence in the form of protection of his devotees. This eight lettered manthra bestows kinsmen among the chanters.

तॆजॊsभिवर्षति यतः सुहृत्पालनलक्षणम्  |
तॆजॊवृषः समाख्यातॊ वस्वर्णॊ मित्रवृद्धिदः ||

764) dhyuthidhara: (द्युतिधरः)

For the same reason (of showering effulgence in the form of protection of his devotees), bhagavAn possesses extraordinary effulgence which can even pacify the ego of indhra although krishNa is in his youth. Thus, he is called ‘dhyuthidhara:’.

Etymology: The one who possesses extraordinary effulgence that can tame even the egotistic feeling of indhra is popularly called ‘dhyuthidhara:’. This eight lettered manthra confers effulgence upon the seekers.

अमानुषीं यॊ धृतवान् द्युतिमैन्द्राभिभावुकम् |
ख्यातः स हि द्युतिधरः वस्वर्णः कान्तिदॊ मनुः ||

765) sarvaSasthrabhruthAm vara: (सर्वशस्त्रभृतांवरः)

bhagavAn showed that he is the best among the wielders of weapons while fighting against narakAsura, jarAsandha, et al. Thus, he is called ‘sarvaSasthrabhruthAm vara:’ – the best among the wielders of all weapons.

The vishNu purANa hails thus: “That act of wielding various kinds of weapons at his enemies is a divine sport of that lord of all worlds in his human incarnation”

Etymology: He, who proved to be the best amongst all wielders of various weapons in fighting against jarAsandha and others, is popular in all worlds as ‘sarvaSasthrabhruthAm vara:’.

जरासन्धादिसमरॆ श्रॆष्ठः शस्त्रभृतां च यः |
स ख्यातः सर्वलॊकॆषु सर्वशस्त्रभृतां वरः ||

766) pragraha: (प्रग्रहः)

arjuna was controlled by krishNa through his words, just as the horses pulling his chariot were controlled by the reins held by krishNa. Thus, bhagavAn is called ‘pragraha:’ – the one who holds the reins.

Etymology: With bhagavAn as his charioteer, arjuna was controlled by his words just as much as the horses pulling his chariot were controlled by the reins held by him. Thus, bhagavAn is called ‘pragraha:’.

पार्थः सारथिनानॆन सदश्व इव रश्मिभिः |
प्रग्रह्यतॆ यतस्तस्मात् प्रग्रहः समुदाहृतः ||

767) nigraha: (निग्रहः)

Without even depending on arjuna’s valour, bhagavAn oppressed the entire enemy camp single handed – just by his skilful charioteering. Thus, he is called ‘nigraha:’ – the oppressor of all enemies.

Etymology: He – by whom the enemies were subdued by mere virtue of skilful charioteering – is called ‘nigraha:’. This seven lettered manthra destroys all enemies of the chanter.

यॆन सारथ्यवैचित्र्यात् निगृह्यन्तॆ स्म शत्रवः |
स निग्रहः समाख्यातः सप्तार्णः शत्रुनाशकः ||

768) vyagra: (व्यग्रः)

bhagavAn is called ‘vyagra:’ because he was impatient to wait till arjuna fought the battle and destroyed his enemies. The root ‘aga’ (अग) means to traverse a crooked path. It gets the ‘ran’ (रन्) adjunct and the ‘vi’ (वि) upasarga, resulting in this divine name. This means bhagavAn took to alternate ways to destroy the enemies in the battle.

This is shown in SrI mahAbharatha; where bhagavAn himself says thus while charging towards bhIshma:

“Oh sAthyaki! Those who are gone are gone forever. Those who are remaining here shall also go soon. Now behold bhIshma who shall fall from his chariot giving away to my charge. Also see for yourself how dhrONa and others shall be busted by me in this battle”.

Having said thus, bhagavAn jumped from his chariot leaving the reins of the horses. He took the mighty chakra in his hands and charged towards bhIshma and others.

Etymology: He who was impatient to wait till arjuna fought the battle to win over his enemies (and who himself jumped into the war field to ruin the enemy camp) is called ‘vyagra:’. This six syllable manthra destroys all enemies of the chanter.

युद्धकर्मासहिष्णुत्वात् पार्थविद्विड्विनिग्रहॆ |
यॊsसौ व्यग्रः समाख्यातः षडर्णॊ वैरिनाशकः ||

769) naikaSrunga: (नैकशृङ्गः)

bhagavAn possessed a multitude of means of oppressing the enemies in the battlefield, such as his intellect, his charioteering skills, his vow of never taking up any weapon on the war field, yet taking up his chakrAyudha when needed, etc. In this way, he took to several ways of defeating the enemies of his dear devotees. Thus, he is called ‘naikaSrunga:’ – the one who has a multitude of oppressing ways.

The root ‘Sru’ (शृ) means to cause suffering. It gets the ‘gan’ (गन्) adjunct, with an import of ‘kith’ (कित्) and ‘nut’ (नुट्), resulting in this divine name.

Etymology: He is called ‘naikaSrunga:’, who possesses a multitude of ways of oppressing his enemies.

नैकशृङ्गॊ यस्य नैकं स्यात् शृङ्गं वैरिबाधकम् |

770) gadhAgraja: (गदाग्रजः)

bhagavAn krishNa was born as the elder brother of gadha (गदः), who was the son of vasudhEva and sunAmA. Thus, he is called ‘gadhAgraja:’.

Etymology: Since bhagavAn was the elder brother of a person named ‘gadha’, he is called ‘gadhAgraja:’.

गदनाम्नश्चाग्रजत्वात् गदाग्रज इतीरितः |

चतुर्मूर्तिश्चतुर्बाहुश्चतुर्व्यूहश्चतुर्गतिः ।
चतुरात्मा चतुर्भावश्चतुर्वॆदविदॆकपात् ॥ ८२ ॥

adiyen srinivasa raja ramanuja dasan

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உபதேச ரத்தின மாலை – பாசுரம் – 70

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எழுபதாம் பாசுரம். விட வேண்டியவர்களான ப்ரதிகூலர்களுடன் ஏற்படும் தீமையை ஒரு உதாரணத்தின் மூலம் விளக்கி அருளுகிறார்.

துர்நாற்றத்துடன் கூடியிருக்கும் ஒரு பொருளுடன் கூடினால் அந்த துர்நாற்றத்தைத் தானும் பெறுவதைப்போலே ரஜோ தமோ குணம் கொண்டவர்களுடன் கூடியிருந்தால், அந்தச் சேர்க்கையினாலேயே தீய குணமானது ஏற்படும்.

பகவத் பாகவத ஆசார்ய பக்தி இல்லாதவர்களுடன் நாம் பழகினால், நம்மிடம் இருக்கும் பகவத் பாகவத ஆசார்ய பக்தியும் குறைந்துவிடும். பகவத் பாகவத ஆசார்ய விஷயத்தில் அபசாரப்படுபவர்களுடன் பழகினால் நாமும் அவ்வாறு அபசாரப்படத் தொடங்கிவிடுவோம். இது இயற்கையே. இவற்றை உணர்ந்து அப்படிப்பட்டவர்களுடன் பழகாமல் இருப்பதே ஆத்மாவுக்கு நலம். இதுவே நம் ஆசார்யர்கள் காட்டிய வழி.

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